PREFACE. (continued 5)

Þis wundor is swiðe micel, and deop on getacnungum. Oft gehwa gesihð fægre stafas awritene, þonne herað he ðone writere and þa stafas, and nat hwæt hi mænað. Se ðe cann ðæra stafa gescead, he herað heora fægernysse, and ræd þa stafas, and understent hwæt hí gemænað. On oðre wisan we sceawiað metinge, and on oðre wisan stafas. Ne gæð na mare to metinge buton þæt þu hit geseo and herige: nis na genóh þæt þu stafas sceawige, buton ðu hí eac ræde, and þæt andgit understande. Swa is eac on ðam wundre þe God worhte mid þam fif hlafum: ne bið na genóh þæt we þæs tacnes wundrian, oþþe þurh þæt God herian, buton we eac þæt gastlice andgit understandon. This miracle is very great, and deep in its significations. Often some one sees fair characters written, then praises he the writer and the characters, but knows not what they mean. He who understands the art of writing praises their fairness, and reads the characters, and comprehends their meaning. In one way we look at a picture, and in another at characters. Nothing more is necessary for a picture than that you see and praise it: but it is not enough to look at characters without, at the same time, reading them, and understanding their signification. So also it is with regard to the miracle which God wrought with the five loaves: it is not enough that we wonder at the miracle, or praise God on account of it, without also understanding its spiritual sense.

Þa fif hlafas ðe se cnapa bær getacniað þa fif béc ðe Moyses se heretoga sette on ðære ealdan ǽ. Se cnapa ðe hi bær, and heora ne onbyrigde, wæs þæt Iudeisce folc, ðe ða fif béc ræddon, and ne cuðe þæron nan gastlic andgit, ærðan ðe Crist com, and þa béc geopenode, and hyra gastlice andgit onwreah his leorning-cnihtum, and hi siððan eallum cristenum folce. We ne magon nu ealle þa fif béc areccan, ac we secgað eow þæt God sylf hi dihte, and Moyses hí awrát, to steore and to lare ðam ealdan folce Israhel, and eac ús on gastlicum andgite. Þa béc wæron awritene be Criste, ac þæt gastlice andgit wæs þam folce digle, oð þæt Crist sylf com to mannum, and geopenede þæra boca digelnysse, æfter gastlicum andgite. The five loaves which the lad bare, betoken the five books which the leader Moses appointed in the old law. The lad who bare them, and tasted not of them, was the Jewish people, who read the five books, and knew therein no spiritual signification, before Christ came, and opened the books, and disclosed their spiritual sense to his disciples, and they afterwards to all christian people. We cannot now enumerate to you all the five books, but we will tell you that God himself dictated them, and that Moses wrote them, for the guidance and instruction of the ancient people of Israel, and of us also in a spiritual sense. These books were written concerning Christ, but the spiritual sense was hidden from the people, until Christ came himself to men, and opened the secrets of the books, according to the spiritual sense.

Alii euangelistæ ferunt, quia panes et pisces Dominus discipulis distribuisset, discipuli autem ministrauerunt turbis. He tobrǽc ða fif hlafas and sealde his leorning-cnihtum, and het beran ðam folce; forðon þe hé tæhte him ða gastlican láre: and hí ferdon geond ealne middangeard, and bodedon, swa swa him Crist sylf tæhte. Mid þam ðe hé tobræc ða hlafas, þa wæron hí gemenigfylde, and weoxon him on handum; forðon ðe ða fíf béc wurdon gastlice asmeade, and wise lareowas hí trahtnodon, and setton of ðam bocum manega oðre béc; and we mid þæra boca lare beoð dæghwonlice gastlice gereordode. Alii evangelistæ ferunt, quia panes et pisces Dominus discipulis distribuisset, discipuli autem ministraverunt turbis. He brake the five loaves and gave to his disciples, and bade them bear them to the people; for he taught them the heavenly lore: and they went throughout all the world, and preached, as Christ himself had taught. When he had broken the loaves then were they multiplied, and grew in his hands; for the five books were spiritually devised, and wise doctors expounded them, and founded on those books many other books; and we with the doctrine of those books are daily spiritually fed.

Þa hláfas wæron berene. Bere is swiðe earfoðe to gearcigenne, and þeah-hwæðere fet ðone mann, þonne hé gearo bið. Swa wæs seo ealde ǽ swiðe earfoðe and digle to understandenne; ac ðeah-hwæðere, þonne we cumað to ðam smedman, þæt is to ðære getacnunge, þonne gereordað heo ure mod, and gestrángað mid þære diglan lare. Fif hlafas ðær wæron, and fif ðusend manna þær wæron gereordode; forðan ðe þæt Iudeisce folc wæs underðeodd Godes ǽ, ðe stód on fif bocum awriten. Þaða Crist axode Philippum, and he his afandode, swa swa we ær ræddon, þa getacnode he mid þære acsunge þæs folces nytennysse, þe wæs under ðære ǽ, and ne cuðe þæt gastlice andgit, ðe on ðære ǽ bediglod wæs. The loaves were of barley. Barley is very difficult to prepare, and, nevertheless, feeds a man when it is prepared. So was the old law very difficult and obscure to understand; but, nevertheless, when we come to the flour, that is to the signification, then it feeds and strengthens our mind with the hidden lore. There were five loaves, and there were five thousand men fed; because the Jewish people was subject to God's law, which stood written in five books. When Christ asked Philip, and proved him, as we before read, by that asking he betokened the people's ignorance, who were under that law, and knew not the spiritual sense which was concealed in that law.

Ða twegen fixas getácnodon sealm-sang and ðæra witegena cwydas. An ðæra gecydde and bodode Cristes to-cyme mid sealm-sange, and oðer mid witegunge. Nu sind þa twa gesetnyssa, þæt is sealm-sang and witegung, swylce hí syflinge wæron to ðam fíf berenum hlafum, þæt is, to ðam fíf ǽlicum bocum. Þæt folc, þe ðær gereordode, sǽt úp on ðam gærse. Þæt gærs getacnode flæsclice gewilnunge, swa swa se witega cwæð, "Ælc flæsc is gærs, and þæs flæsces wuldor is swilce wyrta blostm." Nu sceal gehwá, seðe wile sittan æt Godes gereorde, and brucan þære gastlican lare, oftredan þæt gærs and ofsittan, þæt is, þæt he sceal ða flæsclican lustas gewyldan, and his lichaman to Godes þeowdome symle gebígan. The two fishes betokened the Psalms and the sayings of the prophets. The one of these announced and proclaimed Christ's advent with psalm-singing, and the other with prophecy, as if they were meat to the five barley loaves, that is, to the five legal books. The people, who were there fed, sat on the grass. The grass betokened fleshly desire, as the prophet said, "Every flesh is grass, and the glory of the flesh is as the blossom of plants." Now should everyone who will sit at God's refection, and partake of spiritual instruction, tread and press down the grass, that is, he should overpower his fleshly lusts, and ever dispose his body to the service of God.

Þær wæron getealde æt ðam gereorde fif ðusend wera; forðon þe ða menn, þe to ðam gastlican gereorde belimpað, sceolon beon werlice geworhte, swa swa se apostol cwæð; he cwæð, "Beoð wacole, and standað on geleafan, and onginnað werlice, and beoð gehyrte." Ðeah gif wifmann bið werlice geworht, and strang to Godes willan, heo bið þonne geteald to ðam werum þe æt Godes mysan sittað. Þusend getel bið fulfremed, and ne astihð nán getel ofer þæt. Mid þam getele bið getácnod seo fulfremednys ðæra manna ðe gereordiað heora sawla mid Godes láre. There were counted at that refection five thousand males; because those men who belong to the spiritual refection should be manfully made, as the apostle said; he said, "Be watchful, and stand on faith, and undertake manfully, and be bold." Though if a woman be manly by nature, and strong to God's will, she will be counted among the men who sit at the table of God. Thousand is a perfect number, and no number extends beyond it. With that number is betokened the perfection of those men who nourish their souls with God's precepts.

"Se Hælend het þa gegadrian þa láfe, þæt hí losian ne sceoldon; and hí ða gefyldon twelf wilion mid þam bricum." Ða láfe ðæs gereordes, þæt sind ða deopnyssa ðære láre þe worold-men understandan ne magon, þa sceolon ða lareowas gegaderian, þæt hí ne losian, and healdan on heora fætelsum, þæt is, on heora heortan, and habban æfre gearo, to teonne forð þone wisdom and ða lare ægðer ge ðære ealdan ǽ ge ðære niwan. Hí ða gegaderodon twelf wilian fulle mid þam bricum. Þæt twelffealde getel getacnode þa twelf apostolas; forðan þe hí underfengon þa digelnyssa þære láre, ðe þæt læwede folc undergitan ne mihte. "Jesus then bade the remainder to be gathered, that it might not be lost; and they filled twelve baskets with the fragments." The remainder of the refection, that is the depth of the doctrine, which secular men may not understand, that should our teachers gather, that it may not be lost, and preserve in their scrips, that is, in their hearts, and have ever ready to draw forth the wisdom and doctrine both of the old law and of the new. They gathered then twelve baskets full of the fragments. The twelvefold number betokened the twelve apostles; because they received the mysteries of the doctrine, which the lay folk could not understand.

"Þæt folc, ða þe þæt wundor geseah, cwædon be Criste, þæt he wære soð wítega, ðe toweard wæs." Soð hí sædon, sumera ðinga: wítega hé wæs, forðan ðe hé wiste ealle towearde þing, and eac fela ðing wítegode, ðe beoð gefyllede butan twyn. He is witega, and he is ealra witegena witegung, forðan ðe ealle wítegan be him witegodon, and Crist gefylde heora ealra witegunga. Þæt folc geseah ða þæt wundor, and hí ðæs swiðe wundredon. Þæt wundor is awriten, and we hit gehyrdon. Þæt ðe on him heora eagan gedydon, þæt deð ure geleafa on ús. Hí hit gesawon, and we his gelyfað þe hit ne gesawon; and we sind forði beteran getealde, swa swa se Hælend be ús on oðre stowe cwæð, "Eadige beoð þa þe me ne geseoð, and hi hwæðere gelyfað on me, and mine wundra mærsiað." "The people, who saw that miracle, said of Christ, that he was the true prophet who was to come." In one sense they said the truth: he was a prophet, for he knew all future things, and also prophesied many things which will, without doubt, be fulfilled. He is a prophet, and he is the prophecy of all prophets, for all the prophets have prophesied of him, and Christ has fulfilled the prophecies of them all. The people saw the miracle, and they greatly wondered at it. That miracle is recorded, and we have heard it. What their eyes did in them, that does our faith in us. They saw it, and we believe it, who saw it not; and we are therefore accounted the better, as Jesus, in another place, said of us, "Blessed are they who see me not, and, nevertheless, believe in me, and celebrate my miracles."

Þæt folc cwæð ða be Criste, þæt he wære soð witega. Nu cweðe we be Criste, þæt he is ðæs Lifigendan Godes Sunu, seðe wæs toweard to alysenne ealne middangeard fram deofles anwealde, and fram helle-wíte. Þæt folc ne cuðe ðæra goda, þæt hí cwædon, þæt he God wære, ac sædon, þæt he witega wære. We cweðað nu, mid fullum geleafan, þæt Crist is soð witega, and ealra witegena Witega, and þæt he is soðlice ðæs Ælmihtigan Godes Sunu, ealswa mihtig swa his Fæder, mid ðam hé leofað and rixað on annysse ðæs Halgan Gastes, á butan ende on ecnysse. Amen. The people said of Christ, that he was a true prophet. Now we say of Christ, that he is Son of the Living God, who was to come to redeem the whole world from the power of the devil, and from hell-torment. The people knew not of those benefits, that they might have said that he was God, but they said that he was a prophet. We say now, with full belief, that Christ is a true prophet, and Prophet of all prophets, and that he is truly Son of the Almighty God, as mighty as his Father, with whom he liveth and reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.

VIII. KL. APRIL. MARCH XXV.

ANNUNCIATIO S. MARIÆ. THE ANNUNCIATION OF ST. MARY.

Missus est Gabrihel Angelas: et reliqua. Missus est Gabrihel Angelus: et reliqua.

Ure se Ælmihtiga Scyppend, seðe ealle gesceafta, buton ælcon antimbre, þurh his wisdom gesceop, and þurh his willan gelíffæste, hé gesceop mancynn to ði þæt hí sceoldon mid gehyrsumnysse and eadmodnysse ða heofenlican geðincðe geearnigan, þe se deofol mid ofermettum forwyrhte. Þa wearð eac se mann mid deofles lotwrencum bepæht, swa þæt he tobræc his Scyppendes bebod, and wearð deofle betæht, and eal his ofspring into helle-wite. Ða ðeah-hwæðere ofðuhte ðam Ælmihtigum Gode ealles mancynnes yrmða, and smeade hu he mihte his hand-geweorc of deofles anwealde alysan; forði him ofhreow þæs mannes, forðon ðe hé wæs bepæht mid þæs deofles searo-cræftum. Ac him ne ofhreow na ðæs deofles hryre; forðan ðe hé næs þurh nane tihtinge forlæred, ac hé sylf asmeade ða up-ahefednysse þe he ðurh ahreas; and he forði á on ecnysse wunað on forwyrde wælræw deofol. Our Almighty Creator, who created all creatures, without any matter through his wisdom, and through his will animated them, he created mankind that they might with obedience and humility merit those heavenly honours which the devil through pride had forfeited. Then was man deceived by the devil's wiles, so that he brake the command of his Creator, and was, with all his offspring, delivered to the devil into hell-torment. Then, nevertheless, the Almighty God was grieved for the miseries of all mankind, and he meditated how he might redeem his handiwork from the power of the devil; for he took pity on man, because he had been deceived by the wiles of the devil. But he had no pity for the devil's fall, because he had not been misled by any instigation, but had himself devised the presumption through which he fell; and he therefore, to all eternity, dwelleth in perdition, a bloodthirsty devil.

Þa fram frymðe mancynnes cydde se Ælmihtiga God, hwilon ðurh getacnunga, hwilon ðurh witegunga, þæt he wolde mancynn ahreddan þurh ðone þe he ealle gesceafta mid geworhte, ðurh his agen Bearn. Nu wæron ða witegunga swiðe menigfealdlice gesette on halgum gewritum, ærðam ðe se Godes Sunu menniscnysse underfenge. Sume wæron eac be ðære eadigan Marian gewitegode. An ðæra witegunga is Isaiae, se awrát betwux his witegungum, þus cweðende, "Efne sceal mæden geeacnian on hire innoðe, and acennan Sunu, and his nama bið gecíged Emmanuhel," þæt is gereht on urum geðeode, 'God is mid us.' Eft Ezechihel se witega geseah on his witegunge án belocen geat on Godes huse, and him cwæð to sum engel, "Þis geat ne bið nanum menn geopenod, ac se Hlaford ana færð inn þurh þæt geat, and eft út færð, and hit bið belocen on ecnysse." Þæt beclysede geat on Godes huse getacnode þone halgan mæigðhad þære eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, þæt is Crist, becom on hire innoð, and ðurh hí on menniscnysse wearð acenned, and þæt geat bið belocen on ecnysse; þæt is, þæt Maria wæs mæden ær ðære cenninge, and mæden on ðære cenninge, and mæden æfter ðære cenninge. Then from the beginning of mankind the Almighty God made known, sometimes by signs, sometimes by prophecies, that he would redeem mankind through him with whom he had made all creatures, through his own Son. Now there were very many prophecies recorded in the holy writings, before the Son of God assumed human nature. Some were prophesied of the blessed Mary. One of these prophecies is of Isaiah, who wrote, among his prophecies, thus saying, "Behold, a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel," that is interpreted in our tongue, God is with us. Also Ezechiel the prophet saw in his prophecy a closed gate in the house of God, and an angel said to him, "This gate shall be opened to no man, for the Lord only will go in by that gate, and again go out, and it shall be shut for ever." That closed gate in the house of God betokened the holy maidenhood of the blessed Mary. The Lord, of all lords Lord, that is Christ, entered her womb, and through her was brought forth in human nature, and that gate is shut for ever; that is, Mary was a virgin before the birth, and a virgin at the birth, and a virgin after the birth.

Þa witegunga be Cristes acennednysse and be ðære eadigan Marian mægðhade sindon swiðe menigfealdlice on ðære ealdan ǽ gesette, and se ðe hí asmeagan wile, þær he hí afint mid micelre genihtsumnysse. Eac se apostol Paulus cwæð, "Þaþa ðæra tída gefyllednys com, ða sende God Fæder his Sunu to mancynnes alysednysse." Seo wurðfulle sánd wearð on ðisum dæge gefylled, swa swa Cristes boc us gewissað, þus cweðende, "Godes heah-engel, Gabrihel, wæs asend fram Gode to ðære Galileiscan byrig Nazareth, to ðam mædene þe wæs Maria gehaten, and heo asprang of Dauides cynne, þæs maran cyninges, and heo wæs beweddod þam rihtwisan Iosepe:" et reliqua. The prophecies of the birth of Christ and the virginity of the blessed Mary are recorded very frequently in the old law, and he who searches will there find them in great abundance. Also the apostle Paul said, "When the fullness of times came, then God sent his Son for the redemption of mankind." The glorious mission was on this day fulfilled, as the book of Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from God to the Galilean city Nazareth, to the maiden who was called Mary, and she sprang from the race of David, the great king, and she was wedded to the righteous Joseph," etc.

Ure alysednysse anginn we gehyrdon on ðisre dægþerlican rædinge, þurh ða we awurpon þa derigendlican ealdnysse, and we sind getealde betwux Godes bearnum, þurh Cristes flæsclicnysse. Swiðe þæslic anginn menniscre alysednysse wæs þæt þa se engel wearð asend fram Gode to ðam mædene, to cyðenne Godes acennednysse þurh hí; forðan ðe se forma intinga mennisces forwyrdes wæs, þaþa se deofol asende oðerne deofol, on næddran anlicnysse, to ðam frumsceapenan wífe Euan, hí to beswicenne. Us becom ða deað and forwyrd þurh wíf, and us becom eft lif and hredding þurh wimman. The beginning of our redemption we heard in this daily lecture, through which we have cast off pernicious age, and are accounted among the children of God, through Christ's incarnation. A very fitting beginning of human redemption was that when the angel was sent from God to the virgin, to announce the birth of God through her; because the first cause of man's perdition was when the devil sent another devil, in likeness of a serpent, to the first-created woman Eve, for the purpose of deceiving her. Death and perdition befell us through a woman, and afterwards life and salvation came to us through a woman.

Se heah-engel, þe cydde þæs Hælendes acennednysse, wæs gehaten Gabrihel, þæt is gereht, 'Godes strengð,' þone he bodode toweardne, þe se sealm-sceop mid þisum wordum herede, "Drihten is strang and mihtig on gefeohte." On ðam gefeohte, butan tweon, þe se Hælend deofol oferwann, and middangeard him ætbræd. The archangel, who announced the birth of Christ, was called Gabriel, which is interpreted, God's strength, which he announced was to come, and which the psalmist praised in these words, "The Lord is strong and mighty in battle." In the battle, without doubt, in which Jesus overcame the devil, and took from him the world.

"Maria wæs beweddod Iosepe ðam rihtwisan." Hwí wolde God beon acenned of beweddodan mædene? For micclum gesceade, and eac for neode. Þæt Iudeisce folc heold Godes ǽ on þam timan: seo ǽ tæhte, þæt man sceolde ælcne wimman þe cild hæfde butan rihtre æwe stænan. Nu ðonne, gif Maria unbeweddod wære, and cild hæfde, þonne wolde þæt Iudeisce folc, æfter Godes ǽ, mid stanum hí oftorfian. Ða wæs heo, ðurh Godes foresceawunge, þam rihtwisan were beweddod, and gehwá wende þæt he ðæs cildes fæder wære, ac he næs. Ac ðaða Ioseph undergeat þæt Maria mid cilde wæs, þa wearð he dreorig, and nolde hire genealæcan, ac ðohte þæt he wolde hí diglice forlætan. Þaða Ioseph þis smeade, þa com him to Godes engel, and bebead him, þæt sceolde habban gymene ægðer ge ðære meder ge þæs cildes, and cwæð, þæt þæt cild nære of nanum men gestryned, ac wære of þam Halgan Gaste. Nis na hwæðere se Halga Gast Cristes Fæder, ac hé is genemned to ðære fremminge Cristes menniscnysse; forðan ðe he is Willa and Lufu þæs Fæder and þæs Suna. Nu wearð seo menniscnys þurh þone micclan Willan gefremmed, and is ðeah-hwæðere heora Ðreora weorc untodæledlic. Hi sind þry on hádum, Fæder, and Sunu, and Halig Gast, and an God untodæledlic on anre godcundnysse. Ioseph ða, swa swa him se engel bebead, hæfde gymene ægðer ge Marian ge ðæs cildes, and wæs hyre gewita þæt heo mæden wæs, and wæs Cristes fostor-fæder, and mid his fultume and frofre on gehwilcum ðingum him ðenode on ðære menniscnysse. "Mary was wedded to the righteous Joseph." Why would God be born of a wedded virgin? For a great reason, and also of necessity. The Jewish people, at that time, held God's law: the old law directed, that every woman who had a child out of lawful wedlock should be stoned. Now, therefore, if Mary had been unmarried, and had a child, the Jewish people, according to God's law, would have stoned her with stones. Therefore was she, by the providence of God, married to that righteous man, and everyone imagined that he was the child's father, but he was not. But when Joseph understood that Mary was with child, he was sad, and would not approach her, but thought that he would privily dismiss her. While Joseph was meditating this God's angel came to him, and commanded him, that he should have care both of the mother and of the child, and said, that the child was of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not the father of Christ, but he is named to the accomplishment of Christ's humanity; for he is the Will and Love of the Father and of the Son. Now the humanity was effected through the Great Will, and is, nevertheless, the indivisible work of the Three. They are three in persons, Father, and Son, and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as the angel had commanded him, had care both of Mary and of the child, and was her witness that she was a virgin; and was Christ's foster-father, and with his support and comfort served him in everything in his human state.

Se engel grette Marian, and cwæð, þæt heo wære mid Godes gife afylled, and þæt hyre wæs God mid, and heo wæs gebletsod betwux wifum. Soðlice heo wæs mid Godes gife afylled, forðon ðe hire wæs getiðod þæt heo ðone abǽr þe astealde ealle gifa and ealle soðfæstnyssa. God wæs mid hire, forðan ðe he wæs on hire innoðe belocen, seðe belicð ealne middangeard on his anre handa. And heo wæs gebletsod betwux wifum, forðan ðe heo, butan wiflicre bysnunge, mid wlite hyre mægðhádes, wæs modor þæs Ælmihtigan Godes. The angel greeted Mary, and said, that she was filled with God's grace, and that God was with her, and she was blessed among women. Verily she was filled with God's grace, for it was permitted her to bear him who instituted all grace and all truth. God was with her, for he was shut in her womb who compasses the whole earth with one hand. And she was blessed among women, for she, without female example, with the beauty of maidenhood, was mother of the Almighty God.

Se engel gehyrte hí mid his wordum, and cwæð hire to, "Efne ðu scealt geeacnian on ðinum innoðe, and þu acenst sunu." Oncnawað nu, þurh þas word, soðne mannan acennedne of mædenlicum lichaman. His nama wæs Hiesus, þæt is Hælend, forðan ðe hé gehælð ealle ða þe on hine rihtlice gelyfað. "Þes bið mǽre, and he bið gecíged Sunu þæs Hexstan." Gelyfað nu, þurh ðas wórd, þæt he is soð God of soðum Gode, and efen-ece his Fæder, of ðam he wæs æfre acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac gastlice; forðan ðe he is ealra cyninga Cyning, and rixað ofer his gecorenan menn, ægðer ge ofer Israhela folc ge ofer ealle oðre leodscipas, ða ðe on rihtum geleafan wuniað; and Crist hí ealle gebrincð to his ecan rice. Israhel is gecweden, 'God geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu ða men ðe God geseoð mid heora mode þurh geleafan, and þa ðe leahtras forscrencað, hí belimpað to Godes ríce, þe næfre ne ateorað. The angel encouraged her with his words, and said to her, "Behold thou shalt conceive, and thou shalt bear a Son." Acknowledge now, through these words, a true man, born of a maiden body. His name was Jesus, that is Saviour, for he shall save all those who rightly believe in him. "He shall be great, and he shall be called the Son of the Highest." Believe now, through these words, that he is true God of true God, and co-eternal with his Father, of whom he was ever begotten without beginning. Christ held David's throne, not bodily but spiritually, for he is king of all kings, and ruleth over his chosen people, both over the people of Israel and over all other nations which abide in the right faith; and Christ will bring them all to his eternal kingdom. Israel is interpreted, Seeing God, and Jacob is interpreted, Withering. Now those men who see God in their mind, through faith, and those who wither up sins, they belong to God's kingdom, which shall never fail.

Þa cwæð Maria to ðam engle, "Hú mæg þæt beon þæt ic cild hæbbe, forðan ðe ic nanes weres ne bruce? Ic geteohode min lif on mægðhade to geendigenne: hu mæg hit ðonne gewurðan þæt ic, butan weres gemanan, cennan scyle?" Þa andwyrde se engel ðam mædene, "Se Halga Gast cymð ufen on ðe, and miht ðæs Hyhstan ofersceadewað ðe." Þurh ðæs Halgan Gastes fremminge, swa swa we ær cwædon, wearð Crist acenned on ðære menniscnysse; and Maria his modor wæs ofersceadewed ðurh mihte þæs Halgan Gastes. Hu wæs heo ofersceadewod? Heo wæs swa ofersceadewod þæt heo wæs geclænsod and gescyld wið ealle leahtras, þurh mihte ðæs Halgan Gastes, and mid heofenlicum gifum gefylled and gehalgod. Then said Mary to the angel, "How may that be that I have a child, for I have known no man? I had resolved to end my life in maidenhood: how can it then be that I, without connexion with man, shall bring forth?" Then answered the angel to the virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Through the efficacy of the Holy Ghost, as we before said, Christ was born in human nature; and Mary his mother was overshadowed by the power of the Holy Ghost. How was she overshadowed? She was so overshadowed that she was purified from, and shielded against all sins, by the power of the Holy Ghost, and with heavenly grace filled and hallowed.

Se engel cwæð, "Þæt Halige, þe of ðe bið acenned, bið geciged Godes Sunu." Witodlice ealle menn beoð, swa swa se witega cwæð, mid unrihtwisnysse geeacnode, and mid synnum acennede, ac ure Hælend ana wæs geeacnod butan unrihtwisnysse, and butan synnum acenned; and he wæs halig þærrihte swa hraðe swa hé mann wæs, and fulfremed God, þæs Ælmihtigan Godes Sunu, on anum hade mann and God. Ða cwæð Maria to ðam engle, "Ic eom Godes ðinen; getimige me æfter ðinum worde." Micel eadmodnys wunode on hyre mode, þaþa heo ðus cleopode. Ne cwæð heo na, Ic eom Godes modor, oððe, Ic eom cwen ealles middangeardes, ac cwæð, "Ic eom Godes þinen;" swa swa us mynegað þæt halige gewrit, þus cweðende, "Þonne ðu mære sy, geeadmed þe sylfne on eallum ðingum, and ðu gemetst gife and lean mid Gode." Heo cwæð to ðam engle, "Getimige me æfter ðinum worde:" þæt is, Gewurðe hit swa ðu segst, þæt ðæs Ælmihtigan Godes Sunu becume on minne innoð, and mennisce edwiste of me genime, and to alysednysse middangeardes forðstæppe of mé, swa swa brydguma of his brydbedde. The angel said, "The holy thing that shall be born of thee shall be called the Son of God." Verily all men are, as the prophet said, conceived in iniquity and born in sins, but our Saviour alone was conceived without iniquity, and born without sins; and he was holy as soon as he became man, and perfect God, the Son of the Almighty God, in one person man and God. Then said Mary to the angel, "I am God's handmaid; let it betide me according to thy word." Great humility dwelt in her mind, when she thus cried. She said not, I am the mother of God, or, I am queen of the whole world, but said, "I am God's handmaid;" as the holy writ admonishes us, thus saying, "When thou art great, humble thyself in all things, and thou shalt find grace and reward with God." She said to the angel, "Let it betide me according to thy word:" that is, Be it as thou sayst, that the Son of the Almighty God enter my womb, and receive human substance from me, and proceed from me, for the redemption of the world, as a bridegroom from his bride-bed.

Þus becom ure Hælend on Marian innoð on þissum dæge, ðe is gehaten Annuntiatio Sanctae Mariae, þæt is, Marian bodung-dæg gecweden; on þam dæge bodode se heah-engel Gabrihel ðam clænum mædene Godes to-cyme to mannum ðurh hí, and heo gelyfde þæs engles bodunge, and swa mid geleafan onfeng God on hyre innoð, and hine bær oð middewintres mæsse-dæg, and hine ða acende mid soðre menniscnysse, seðe æfre wæs wunigende on godcundnysse mid his Fæder, and mid þam Halgan Gaste, hi ðry an God untodæledlic. Thus did our Saviour enter the womb of Mary on this day, which is called Annunciatio Sanctæ Mariæ, which is interpreted, The Annunciation-day of Mary; on which day the archangel Gabriel announced to the pure virgin the advent of God to men through her, and she believed the angel's announcement, and so with faith received God into her womb, and bare him until midwinter's mass-day, and then brought him forth in true human nature, who was ever dwelling in divine nature with his Father and the Holy Ghost, those three one God indivisible.

Nu seigð se godspellere, þæt Maria ferde, æfter þæs engles bodunge, to hire magan Elisabeth, seo wæs Zacharian wif. Hí butu wæron rihtwise, and heoldon Godes beboda untællice. Ða wæron hí butan cilde, oðþæt hí wæron forwerede menn. Ða com se ylca engel Gabrihel to Zacharian syx monðum ærðan ðe hé come to Marian, and cydde þæt he sceolde be his ealdan wife sunu habban, Iohannem ðone Fulluhtere. Þa wearð he ungeleafful þæs engles bodungum. Se engel ða him cwæð to, "Nu ðu nylt gelyfan minum wordum, beo ðu dumb oðþæt þæt cild beo acenned." And he ða adumbode on eallum ðam fyrste, for his ungeleaffulnysse. "Nu com ða seo eadige Maria to his huse, and grette his wíf, hyre magan, Elisabeth. Ða mid þam þe þæt wíf gehyrde þæs mædenes gretinge, ða blissode þæt cild Iohannes on his modor innoðe, and seo moder wearð afylled mid þam Halgan Gaste, and heo clypode to Marian mid micelre stemne, and cwæð, Þu eart gebletsod betwux wifum, and gebletsod is se wæstm þines innoðes. Hu getimode me þæt mines Drihtnes moder wolde cuman to me? Efne mid þam þe seo stefn ðinre gretinge swegde on mínum earum, ða blissode min cild on minum innoðe, and hoppode ongean his Drihten, þe þu berst on ðinum innoðe." Now saith the evangelist, that Mary, after the annunciation of the angel, went to her cousin Elizabeth, who was the wife of Zacharias. They were both righteous, and held God's commandments blamelessly. They were both childless, till they were worn-out persons. But the same angel Gabriel came to Zacharias six months before he came to Mary, and announced that he should have a son by his aged wife, John the Baptist. But he believed not the annunciation of the angel. The angel then said to him, "Since thou wilt not believe my words, be thou dumb till the child shall be born." And he was dumb during all that time for his disbelief. "Now came the blessed Mary to his house, and greeted his wife Elizabeth, her cousin. When the woman heard the virgin's greeting, the child John rejoiced in his mother's womb, and the mother was filled with the Holy Ghost, and she cried to Mary with a loud voice, and said, Thou art blessed among women, and blessed is the fruit of thy womb. How hath it befallen me, that the mother of my Lord should come to me? Lo, when the voice of thy greeting sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb."

Þæt cild ne mihte na ða-gyt mid wordum his Hælend gegretan, ac he gegrette hine mid blissigendum mode. Heo cwæð, "Eadig eart ðu, Maria, forðon ðe þu gelyfdest þam wordum ðe þe fram Gode gebodode wæron, and hit bið gefremmed swa swa hit ðe gecydd wæs." Ða sang Maria þærrihte ðone lofsang þe we singað on Godes cyrcan, æt ælcum æfensange, "Magnificat anima mea Dominum," and forð oð ende. Þæt is, "Min sawul mærsað Drihten:" et reliqua. Langsum hit bið þæt we ealne þisne lofsang ofertrahtnian; ac we wyllað scortlice oferyrnan ða digelystan word. "God awearp ða rican of setle:" þæt sind ða modigan ðe hí onhebbað ofer heora mæðe. "And he ahof ða eadmodan;" swa swa Crist sylf cwæð on his godspelle, "Ælc ðæra þe hine onhefð, he sceal beon geeadmet; and se ðe hine geeadmet, he sceal beon ahafen." The child could not yet with words greet his Lord, but he greeted him with a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed the words that were announced to thee from God, and it shall be accomplished so as it hath been declared to thee." Then forthwith Mary sang the hymn which we sing in God's church at every evensong, "Magnificat anima mea Dominum," and so forth to the end. That is "My soul magnifieth the Lord," etc. It will be tedious for us to expound all this hymn, but we will shortly run over its most obscure words. "God hath cast the mighty from their seat:" these are the proud, who lift themselves above their degree. "And he hath exalted the humble;" as Christ himself said in his gospel, "Everyone who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."

"God gefylð þa hingrigendan mid his godum;" swa swa he sylf cwæð, "Eadige beoð þa þe sind ofhingrode and oflyste rihtwisnysse, forðan ðe hí sceolon beon gefyllede mid rihtwisnysse." "He forlet ða rícan idele." Þæt sind ða rícan, þa ðe mid modignysse þa eorðlican welan lufiað swiðor þonne ða heofonlican. Fela riccra manna geðeoð Gode, þæra ðe swa doð swa swa hit awriten is, "Þæs rícan mannes welan sind his sawle alysednyss." His welan beoð his sawle alysednyss, gif hé mid þam gewitendlicum gestreonum beceapað him þæt ece líf, and ða heofonlican welan mid Gode. Gif he ðis forgymeleasað, and besett his hiht on ðam eorðlicum welan, þonne forlæt God hine idelne and æmtigne, fram ðam ecum godnyssum. "God filleth the hungry with his good things;" as he himself said, "Blessed are they who are hungry and desirous of righteousness, for they shall be filled with righteousness." "He hath sent the rich empty away." Those are the rich, who with pride love earthly riches more than heavenly. Many rich men thrive to God, those who do as it is written, "The rich man's wealth is his soul's redemption." His wealth is his soul's redemption, if he with those transitory treasures buy for himself eternal life, and heavenly wealth with God. If he neglect this, and place his hope in earthly wealth, then will God send him away void and empty, from everlasting good.

"God underfeng his cnapan Israhel." Mid þam naman syndon getacnode ealle ða þe Gode gehyrsumiað mid soðre eadmodnysse, þa he underfehð to his werode. "Swa swa hé spræc to urum fæderum, Abrahame and his ofspringe on worulda." God behet ðam heahfædere Abrahame, þæt on his cynne sceolde beon gebletsod eal mancynn. Of Abrahames cynne aspráng seo gesælige Maria, and of Marían com Crist, æfter ðære menniscnysse, and þurh Crist beoð ealle ða geleaffullan gebletsode. Ne synd we na Abrahames cynnes flæsclice, ac gastlice, swa swa se apostol Paulus cwæð, "Witodlice, gif ge cristene synd, þonne beo ge Abrahames ofspring, and yrfenuman æfter beháte." Þæt æftemyste word is ðises lofsanges, "On worulda;" forðan ðe ure behát, þe us God behet, ðurhwunað á on worulda woruld butan ende. "God hath received his servant Israel." By that name are betokened all those who obey God with true humility, whom he receives into his company. "As he spake to our fathers, Abraham and his offspring for ever." God promised the patriarch Abraham, that in his race all mankind should be blessed. From the race of Abraham sprang the blessed Mary, and from Mary came Christ, according to his human nature, and through Christ shall all the faithful be blessed. We are not of Abraham's race after the flesh, but spiritually, as the apostle Paul said, "Verily if ye are christians, then are ye of Abraham's offspring, and heirs according to the promise." The last words of this hymn are "For ever;" because our promise, which God hath promised to us, continueth for ever and ever without end.

Uton biddan nu þæt eadige and þæt gesælige mæden Marían, þæt heo us geðingige to hyre agenum Suna and to hire Scyppende, Hælende Criste, seðe gewylt ealra ðinga mid Fæder and mid þam Halgum Gaste, á on ecnysse. Amen. Let us now pray the blessed and happy Virgin Mary, that she intercede for us to her own Son and Creator, Jesus Christ, who governs all things with the Father and the Holy Ghost, ever to eternity. Amen.

IN DOMINICA PALMARUM. FOR PALM SUNDAY.

Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem Oliueti: et reliqua. Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem Oliveti: et reliqua.

Cristes ðrowung wæs gerædd nu beforan ús, ac we willað eow secgan nu ǽrest hú hé com to ðære byrig Hierusalem, and genealæhte his agenum deaðe, and nolde ða þrowunge mid fleame forbugan. Christ's passion has just been read before us, but we will first say to you how he came to the city of Jerusalem, and approached his own death, and would not by flight avoid his passion.

"Se Hælend ferde to ðære byrig Hierusalem, and ðaða hé genealæhte ðære dune Oliueti, þa sende he his twegen leorning-cnihtas, þus cweðende, Gáð to ðære byrig þe eow ongean is, and ge gemétað þærrihte getígedne assan and his folan samod: untygað hí, and lædað to me:" et reliqua. "Jesus went to the city of Jerusalem, and when he approached the mount of Olives, he sent two of his disciples, thus saying, Go to the town which is before you, and ye shall straightways find an ass tied and its foal also: untie them, and lead them to me," etc.

Þam folce wearð cuð þæt se Hælend arærde lytle ær Lazarum of deaðe, seðe læg stincende feower niht on byrgene: þa comon þa togeanes Criste þe geleaffulle wæron, mid þam wurðmynte, swa we ær cwædon. Comon eac sume ða ungeleaffullan, mid nanum wurðmynte, ac mid micclum graman, swa swa Iohannes se Godspellere cwæð, Þæt "ða heafod-menn þæs folces smeadon betwux him þæt hi woldon ofslean þone Lazarum, þe Crist of deaðe awrehte; forðan ðe manega ðæs folces menn gelyfdon on þone Hælend, þurh ðæs deadan mannes ærist." We wyllað nu fon on þone traht þissere rædinge. It was known to the people that Christ a little before had raised Lazarus from death, who had lain stinking four nights in the grave: then those, who were believing, came to meet Christ with the honours which we have already mentioned. Some also who believed not came, with no honours, but with great wrath, as John the Evangelist said, That "the chief priests of the people consulted among themselves how they should slay Lazarus, whom Christ had raised from the dead; because many men of the people believed in Jesus, by reason of the dead man's rising." We will now proceed to the exposition of this text.

Þa twegen leorning-cnihtas þe Crist sende æfter þam assan, hí getacnodon þa láreowas þe God sende mancynne to lærenne. Twegen hí wæron, for ðære getacnunge þe láreow habban sceal. He sceal habban lare, þæt he mage Godes folc mid wisdome læran to rihtum geleafan, and he sceal mid godum weorcum ðam folce wel bysnian, and swa mid þam twam ðingum, þæt is mid lare and godre bysnunge þæt læwede folc gebige symle to Godes willan. The two disciples whom Christ sent after the ass betokened the teachers whom God sends to instruct mankind. They were two, because of the character which a teacher should have. He should have learning, that he may with wisdom instruct God's people in true belief, and he should, by good works, give good example to the people, and so, with those two things, that is, with learning and good example, ever incline the lay folk to God's will.

Se getígeda assa and his fola getacniað twa folc, þæt is Iudeisc and hæðen: Ic cweðe, hæðen, forði þe eal mennisc wæs ða-gyt wunigende on hæðenscipe, buton þam anum Iudeiscan folce, þe heold þa ealdan ǽ on ðam timan. Hí wæron getígede, forðan ðe eal mancyn wæs mid synnum bebunden, swa swa se witega cwæð, "Anra gehwilc manna is gewriðen mid rapum his synna." Þa sende God his apostolas and heora æftergengan to gebundenum mancynne, and het hí untígan, and to him lædan. Hú untigdon hi ðone assan and þone folan? Hí bodedon ðam folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. Þa abeah þæt folc fram deofles þeowdome to Cristes biggencum, and wæron alysede fram eallum synnum þurh þæt halige fulluht, and to Criste gelædde. The tied ass and its foal betoken two people, that is, the Jewish and the heathen: I say, heathen, because all mankind was yet continuing in heathenism, save only the Jews, who observed the old law at that time. They were tied; for all mankind was bound with sins, as the prophet said, "Every man is bound with the ropes of his sins." Then God sent his apostles and their successors to bound mankind, and bade untie, and lead them to him. How untied they the ass and the foal? They preached to the people right belief and God's commandments, and also by many miracles confirmed their preaching. The people then inclined from the service of the devil to the worship of Christ, and were freed from all sins, through holy baptism, and led to Christ.

Assa is stunt nyten, and unclæne, and toforan oðrum nytenum ungesceadwis, and byrðen-strang. Swa wæron men, ær Cristes to-cyme, stunte and unclæne, ðaða hí ðeowedon deofolgyldum and mislicum leahtrum, and bugon to þam anlicnyssum þe hi sylfe worhton, and him cwædon to, "Þu eart min God." And swa hwilce byrðene swa him deofol on-besette, þa hí bæron. Ac ðaða Crist com to mancynne, þa awende he ure stuntnysse to geráde, and ure unclænnysse to clænum ðeawum. Se getemeda assa hæfde getacnunge þæs Iudeiscan folces, þe wæs getemed under þære ealdan ǽ. Se wilda fola hæfde getacnunge ealles oðres folces, þe wæs þa-gyt hæðen and ungetemed; ac hí wurdon getemede and geleaffulle þaþa Crist sende his leorning-cnihtas geond ealne middangeard, þus cweðende, "Farað geond ealne middangeard, and lærað ealle ðeoda, and fulliað hí on naman þæs Fæder, and þæs Suna, and þæs Halgan Gastes; and beodað þæt hi healdon ealle ða beboda þe ic eow tæhte." An ass is a foolish beast, and unclean, and stupid, compared with other beasts, and strong for burthens. So were men, before Christ's advent, foolish and unclean, while they ministered to idols, and divers sins, and bowed to the images, which they themselves had wrought, and said to them, "Thou art my God." And whatsoever burthen the devil set on them they bare. But when Christ came to mankind, then turned he our foolishness to reason, and our uncleanness to pure morals. The tamed ass betokened the Jewish people, who were tamed under the old law. The wild foal betokened all other people, who were heathen and untamed; but they became tamed and believing when Christ sent his disciples over the whole earth, thus saying, "Go over all the earth, and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost; and command that they hold all the precepts which I have taught you."

Þæra assena hlaford axode, hwí hí untigdon his assan? Swa eac ða heafod-men gehwilces leodscipes woldon þwyrlice wiðcweðan Godes bodunge. Ac ðaða hí gesawon þæt þa bydelas gehældon, þurh Godes mihte, healte and blinde, and dumbum spræce forgeafon, and eac ða deadan to life arærdon, þa ne mihton hí wiðstandan þam wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwædon, "Se Hlaford behófað þæra assena, and sent hi eft ongean." Ne cwædon hí na Ure Hlaford, ne Ðin Hlaford, ac forðrihte, Hlaford; forðon ðe Crist is ealra hlaforda Hlaford, ægðer ge manna ge ealra gesceafta. Hi cwædon, "He sent hí eft ongean." We sind gemanode and gelaðode to Godes rice, ac we ne sind na genedde. Þonne we sind gelaðode, þonne sind we untigede; and ðonne we beoð forlætene to urum agenum cyre, þonne bið hit swilce we beon ongean asende. Godes myldheortnys is þæt we untigede syndon; ac gif we rihtlice lybbað, þæt bið ægðer ge Godes gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, forðan ðe ure agen cyre næfð nænne forðgang, buton he beo gefyrðrod þurh þone Ælmihtigan. The master of the asses asked, why they untied his asses? In like manner the chief men of every people would perversely oppose the preaching of God. But when they saw that the preachers, through God's might, healed the halt and the blind, and gave speech to the dumb, and also raised the dead to life, then could they not withstand those miracles, but all at last inclined to God. Christ's disciples said, "The Lord hath need of the asses, and sends for them." They did not say Our Lord, nor Thy Lord, but simply, The Lord; for Christ is Lord of all lords, both of men and of all creatures. They said, "He sends for them." We are exhorted and invited to God's kingdom, but we are not forced. When we are invited, then are we untied; and when we are left to our own election, then is it as though we are sent for. It is God's mercy that we are untied; but if we live rightly, that will be both God's grace and our own zeal. We should constantly pray for the Lord's support; seeing that our own election has no success, unless it be promoted by the Almighty.

Ne het Crist him to lædan modigne stedan mid gyldenum gerædum gefreatewodne, ac þone wacan assan he geceas him to byrðre; forðon þe he tæhte symle eadmodnysse, and ðurh hine sylfne þa bysne sealde, and ðus cwæð, "Leorniað æt me, þæt ic eom liðe and swiðe eadmod, and ge gemetað reste eowrum sawlum." Þis wæs gewitegod be Criste, and ealle ða ðing þe he dyde, ærðan þe he to men geboren wære. Christ did not command them to lead to him a proud steed adorned with golden trappings, but the mean ass he chose to bear him; for he ever taught humility, and in himself gave the example, and thus said, "Learn of me, who am meek and very humble, and ye shall find rest for your souls." This was prophesied of Christ, and all the things which he did before he was born as man.

Sión is an dún, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesihð.' Siónes dohtor is seo gelaðung geleaffulra manna, þe belimpð to ðære heofenlican Hierusalem, on þære is symle sibbe gesihð, butan ælcere sace, to ðære us gebrincð se Hælend, gif we him gelæstað. Sion is a hill, and it is interpreted, A place of contemplation; and Jerusalem, Sight of peace. The daughter of Sion is the congregation of believing men, who belong to the heavenly Jerusalem, in which is ever a sight of peace, without any strife, to which Jesus will bring us, if we follow him.

Cristes leorning-cnihtas ledon hyra reaf uppan þan assan, forðan þe hé nolde on nacedum assan ridan. Reaf getacniað rihtwisnysse weorc, swa swa se wítega cwæð, "Drihten, þine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa bið mid reafum gesadelod, ðonne se idela man bið mid wisra láreowa mynegungum and gebisnungum to Godes handa gefrætwod; and he ðonne byrð Crist, swa swa se apostol cwæð, "Ge sind gebohte mid micclum wurðe; wuldriað forði, and berað God on eowrum lichaman." God we berað on urum lichaman, forðan ðe we beoð tempel and fætels þæs Halgan Gastes, gif we us wið fule leahtras gescyldað: be ðam cwæð se ylca apostol swiðe egeslice, "Se ðe gewemð Godes tempel, God hine fordeð." Se ðe ne bið Godes tempel, he bið deofles tempel, and byrð swiðe swære byrðene on his bæce. Christ's disciples laid their garments upon the ass, because he would not ride on a naked ass. Garments betoken works of righteousness, as the prophet said, "Lord, thy priests are clothed with righteousness." The naked ass is saddled with garments, when the simple man is equipped to the hand of God with the exhortations and examples of wise instructors; and he then bears Christ, as the apostle said, "Ye are bought with great price; glorify therefore, and bear God on your bodies." We bear God on our bodies, because we are a temple and shrine of the Holy Ghost, if we guard ourselves against foul sins: of which the same apostle said very awfully, "He who defiles the temple of God, God will fordo him." He who is not a temple of God is a temple of the devil, and bears a very heavy burthen on his back.

We wyllað secgan eow sum bigspell. Ne mæg nan man hine sylfne to cynge gedon, ac þæt folc hæfð cyre to ceosenne þone to cyninge þe him sylfum licað: ac siððan he to cyninge gehalgod bið, þonne hæfð hé anweald ofer þæt folc, and hí ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man hæfð agenne cyre, ærðam þe hé syngige, hweðer hé wille filian deofles willan, oððe wiðsacan. Þonne gif hé mid deofles weorcum hine sylfne bebint, ðonne ne mæg he mid his agenre mihte hine unbindan, buton se Ælmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bið gebunden, ac þurh Godes mildheortnysse he bið unbunden, gif he ða alysednysse eft æt Gode geearnað. We will say to you a parable. No man may make himself a king, for the people have the option to choose him for king who is agreeable to them: but after that he has been hallowed as king, he has power over the people, and they may not shake his yoke from their necks. In like manner every man has his own choice, before he sins, whether he will follow the devil's will, or withstand it. Then if he bind himself with the works of the devil, he cannot by his own power unbind himself, unless the Almighty God unbind him with the strong hand of his mercy. Of his own will and his own heedlessness he is bound, but through God's mercy he will be unbound, if he afterwards merit his liberation of God.

Þæt folc ðe heora reaf wurpon under þæs assan fét, þæt sind þa martyras, þe for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi wæron on fyre forbærnde, sume on sǽ adrencte, and mid mislicum pinungum acwealde; and sealdon us bysne þæt we ne sceolon, for nanum ehtnyssum oððe earfoðnyssum, urne geleafan forlætan, and fram Criste bugan, ðe má ðe hí dydon. Menig man is cristen geteald on sibbe, þe wolde swiðe hraðe wiðsacan Criste, gif him man bude þæt man bead þam martyrum: ac his cristendom nis na herigendlic. Ac ðæs mannes cristendom is herigendlic, seðe nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for wætere, ne for hungre, ne for bendum; ac æfre hylt his geleafan mid Godes hérungum, oð his lifes ende. The people who cast their garments under the feet of the ass, are the martyrs, who for Christ's faith gave their own bodies to torments. Some were burnt in fire, some drowned in the sea, and slain with divers tortures; and gave us an example, that we should not, for any persecutions or hardships, forsake our faith, and incline from Christ, any more than they did. Many a man is accounted a christian in peace, who would very quickly deny Christ, if he were sentenced to that to which the martyrs were sentenced: but his christianity is not praiseworthy. But that man's christianity is praiseworthy, who will not, for any persecution, incline from Christ, neither for sword, nor for fire, nor for water, nor for hunger, nor for bonds; but ever holds his faith with the praises of God to his life's end.

Þa ðe ðæra treowa bogas heowon, and mid þam Cristes weig gedæfton, þæt sind þa lareowas on Godes cyrcan, þe plucciað þa cwydas ðæra apostola and heora æftergengena, and mid þam Godes folce gewisiað to Cristes geleafan, þæt hí beon gearwe to his færelde. Those who hewed branches of trees, and with them prepared Christ's way, are the teachers in God's church, who cull the sayings of the apostles and their successors, and with them direct God's people to the faith of Christ, that they may be prepared for his way.

Þæt folc ðe Criste beforan stóp, and þæt ðe him fyligde, ealle hí sungon, "Osanna Filio Dauid," þæt is on urum geðeode, "Sy hǽlo Dauides Bearne." Þa ðe Criste beforan stopon, þa sind ða heahfæderas and þa wítegan, ðe wæron ǽr Cristes flæsclicnysse; and ða ðe him bæftan eodon, þæt sind ða ðe æfter Cristes acennednysse to him gebugon, and dæghwamlice bugað: and ealle hí singað ænne lofsang; forðan ðe wé and hí ealle healdað ænne geleafan, swa swa Petrus se apostol cwæð, ðaða he spræc be ðam heahfæderum, "We gelyfað þæt we beon gehealdene þurh Cristes gife, swa swa hí." The people who walked before Christ, and those who followed him, all sung "Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those who walked before Christ, are the patriarchs and prophets, who were before Christ's incarnation; and those who went after him, are those who inclined to Christ after his birth, and daily incline to him: and all these sing one hymn; because we and they all hold one faith, as Peter the apostle said, when he spake of the patriarchs, "We believe that we shall be saved by Christ's grace, as well as they."

Hí cwædon "Dauides Bearn," forðan þe Crist is þæs mæran cyne-cynnes Dauides, æfter þære menniscnysse. Of ðam cynne wæs seo eadige Maria his modor. Hi sungon, "Gebletsod is se ðe com on Godes naman." Se Hælend com on Godes naman, forðan þe se Heofenlica Fæder hine asende ús to alysednysse; and ealle ða wundra þe hé worhte, on eallum he herede and wuldrode his Fæder naman. "Sy hælo Dauides Bearne on heahnyssum." Þæs Hælendes to-cyme and his ðrowung wæs halwendlic ægðer ge mannum ge englum; forðan ðe wé geeacniað heora werod, þe se feallenda deofol gewanode; be ðam cwæð se apostol Paulus, "Þæt sceoldon ealle heofenlice ðing and eorðlice beon ge-edstaðelode on Criste." They said, "Son of David," because Christ is, according to his human nature, of the great race of David. Of that race was the blessed Mary his mother. They sung, "Blessed is he who is come in the name of God." Jesus came in the name of God, for the Heavenly Father sent him for our redemption; and in all the miracles which he wrought, he praised and glorified his Father's name. "Hail, Son of David, in the highest." The Saviour's advent and his passion were salutary both to men and angels; because we increase their host which the fallen devil had diminished; concerning which the apostle Paul said, "That all heavenly and earthly things should be re-established in Christ."

Se Hælend wæs wunigende binnan ðam temple of ðisum dæge oð nu on ðunres-dæg, and ægðer ge mid láre ge mid wundrum þæt folc tihte to soðfæstnysse and to rihtum geleafan. Þa namon ða heafod-men ándan ongean his láre, and syrwedon mid micelre smeaunge, hu hi mihton hine to deaðe gebringan. Ne mihte se deað him genealæcan, gif he sylf nolde, ac he com to mannum to ði þæt he wolde beon gehyrsum his Fæder oð deað, and mancynn alysan fram ðam ecan deaðe mid his hwilwendlicum deaðe. Þeah-hwæðere ne nydde he na þæt Iudeisce folc to his cwale, ac deofol hí tihte to ðam weorce, and God þæt geðafode, to alysednysse ealles geleaffulles mancynnes. Jesus was staying in the temple from this day till now on Thursday, and both with doctrine and with miracles stimulated the people to truth and to right faith. Then the chief men became envious of his doctrine, and machinated with great deliberation how they might bring him to death. Death could not have approached him, if he himself had not willed it, but he came to men because he would be obedient to his Father till death, and redeem mankind from eternal death by his temporary death. Yet did he not compel the Jewish people to slay him, but the devil instigated them to the work, and God consented to it, for the redemption of all believing mankind.

We habbað oft gesæd, and gít secgað, þæt Cristes rihtwisnys is swa micel, þæt he nolde niman mancyn neadunga of ðam deofle, buton he hit forwyrhte. He hit forwyrhte ðaða he tihte þæt folc to Cristes cwale, þæs Ælmihtigan Godes; and ða þurh his unscæððigan deað wurdon we alysede fram ðam ecan deaðe, gif we us sylfe ne forpærað. Þa getimode ðam reðan deofle swa swa deð þam grædigan fisce, þe gesihð þæt ǽs, and ne gesihð ðone angel ðe on ðam æse sticað; bið þonne grædig þæs æses, and forswylcð þone angel forð mid þam æse. Swa wæs þam deofle: he geseh ða menniscnysse on Criste, and na ða godcundnysse: ða sprytte he þæt Iudeisce folc to his slege, and gefredde ða þone angel Cristes godcundnysse, þurh ða hé wæs to deaðe aceocod, and benǽmed ealles mancynnes þara ðe on God belyfað. We have often said, and yet say, that the justice of Christ is so great, that he would not forcibly have taken mankind from the devil, unless he had forfeited them. He forfeited them when he instigated the people to the slaying of Christ, the Almighty God; and then through his innocent death we were redeemed from eternal death, if we do not destroy ourselves. Then it befell the cruel devil as it does the greedy fish, which sees the bait, and sees not the hook which sticks in the bait; then is greedy after the bait and swallows up the hook with the bait. So it was with the devil: he saw the humanity in Christ, and not the divinity: he then instigated the Jewish people to slay him, and then felt the hook of Christ's divinity, by which he was choked to death, and deprived of all mankind who believe in God.

Næs na Cristes ðrowung gefremmed on þisum dæge, ac ða feower godspelleras awriton his ðrowunga on feower gesetnyssum; þa ane we rædað nu to-dæg, and ða oðre on ðisre wucan. Þa Iudei genámon hine on frige-æfen, and heoldon hine ða niht, and ðæs on merigen hí hine gefæstnodon on rode mid feower nægelum, and mid spere gewundedon. And ða embe nón-tid, þaþa hé forðferde, þa comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his líc ær æfene, on niwere ðryh, mid deorwyrðum reafum bewunden. And his líc læg on byrgene þa sæter-niht and sunnan-niht; and seo godcundnys wæs on ðære hwile on helle, and gewrað þone ealdan deofol, and him of-anam Adám, þone frumsceapenan man, and his wíf Euan, and ealle ða ðe of heora cynne Gode ǽr gecwemdon. Þa gefredde se deofol þone angel þe he ǽr grædelice forswealh. And Crist arás of deaðe on þone easterlican sunnan-dæg, þe nu bið on seofon nihtum; be ðam is gelimplicor þonne mare to reccenne þonne nu sy: ac uton nu sprecan be ðyses dæges wurðmynte. Christ's passion did not take place on this day, but the four evangelists recorded his sufferings in four narratives: one we read now to-day, and the others in this week. The Jews took him on Friday evening, and held him that night, and on the morrow fixed him on a cross with four nails, and with a spear wounded him. And then about the ninth hour, when he departed, there came two believing men, Joseph and Nicodemus, and buried his corpse before evening in a new tomb, enwrapt in precious garments. And his corpse lay in the sepulchre the Saturday night and Sunday night; and the Divinity was during that while in hell, and bound the old devil, and took from him Adam, the first-created man, and his wife Eve, and all those of their race who had before given pleasure to God. Then was the devil sensible of the hook which he had before greedily swallowed. And Christ arose from death on the Easter-Sunday, which will now be in seven days, of which it is more fitting then to speak more fully than it is now: but let us now speak of the dignity of this day.

Se gewuna stent on Godes cyrcan, þurh lareowas geset, þæt gehwær on Godes gelaðunge se sacerd bletsian sceole palm-twigu on ðisum dæge, and hí swa gebletsode ðam folce dælan; and sceolon ða Godes þeowas singan ðone lofsang, þe þæt Iudeisce folc sang togeanes Criste, þaþa he genealæhte his ðrowunge. We geeuenlæcað þam geleaffullum of ðam folce mid þisre dæde, forðan ðe hi bæron palm-twigu mid lofsange togeanes þam Hælende. Nu sceole we healdan urne palm, oðþæt se sangere onginne ðone offring-sáng, and geoffrian þonne Gode ðone palm, for ðære getacnunge. Palm getacnað syge. Sygefæst wæs Crist þaþa he ðone micclan deofol oferwann, and us generede: and we sceolon beon eac sygefæste þurh Godes mihte, swa þæt we ure unðeawas, and ealle leahtras, and ðone deofol oferwinnan, and ús mid godum weorcum geglencgan, and on ende ures lifes betæcan Gode ðone palm, þæt is, ure sige, and ðancian him georne, þæt we, ðurh his fultum, deoful oferwunnon, þæt he us beswican ne mihte. The custom exists in God's church, by its doctors established, that everywhere in God's congregation the priest should bless palm-twigs on this day, and distribute them so blessed to the people; and God's servants should then sing the hymn which the Jewish people sang before Christ, when he was approaching to his passion. We imitate the faithful of that people with this deed, for they bare palm-twigs with hymn before Jesus. Now we should hold our palm until the singer begins the offering-song, and then offer to God the palm for its betokening. Palm betokens victory. Victorious was Christ when he overcame the great devil and rescued us: and we should also be victorious through God's might, so that we overcome our evil practices, and all sins, and the devil, and adorn ourselves with good works, and at the end of our life deliver the palm to God, that is, our victory, and thank him fervently, that we, through his succour, have overcome the devil, so that he could not deceive us.

Synfulra manna deað is yfel and earmlic, forðan ðe hí farað of ðisum scortan life to ecum pinungum: and rihtwisra manna deað is deorwyrðe, forði ðonne hí geendiað ðis geswincfulle líf, þonne beoð hí gebrohte to ðam ecan life, and bið þonne swylce heora ende beo anginn; forðan ðe hí ne beoð na deade, ac beoð awende of deaðe to life. Se lichama, ðe is þære sawle reaf, anbidað þæs micclan domes; and ðeah he beo to duste formolsnod, God hine arærð, and gebrincð togædere sawle and lichaman to ðam ecan life; and bið þonne gefylled Cristes behát, ðe ðus cwæð, "Þonne scínað ða rihtwisan swa swa sunne on heora Fæder ríce," seðe leofað and rixað á butan ende on ecnysse. Amen. The death of sinful men is evil and miserable, because they pass from this short life to everlasting torments: and the death of righteous men is precious, for when they end this life of tribulation they will be brought to the life eternal, and then will their end be as a beginning; for they will not be dead, but will be turned from death to life. The body, which is the garment of the soul, will await the great doom, and though it be rotted to dust, God will raise it, and will bring together soul and body to eternal life; and then will Christ's promise be fulfilled, who thus said, "Then shall the righteous shine as the sun in their Father's kingdom," who liveth and ruleth ever without end to eternity. Amen.

Circlice ðeawas forbeodað to secgenne ænig spel on þam þrym swig-dagum. Church customs forbid any sermon to be said on the three still days.

DOMINICA SCE PASCE. EASTER SUNDAY.

Oft ge gehyrdon embe ðæs Hælendes ærist, hú hé on ðisum dæge of deaðe arás; ac we willað eow myngian, þæt hit ne gange eow of gemynde. Ye have often heard concerning the Saviour's resurrection, how he on this day arose from death; but we will remind you, that it may not pass from your memory.

"Þaða Crist bebyrged wæs, þa cwædon þa Iudeiscan to heora ealdormenn Pilate, La leof, se swica ðe her ofslegen is, cwæð gelomlice, þaþa hé on lífe wæs, þæt hé wolde arisan of deaðe on þam ðriddan dæge:" et reliqua. "When Christ was buried, the Jews said to their governor Pilate, O Sir, the deceiver, who hath here been slain, said oftentimes, while he was living, that he would arise from death on the third day," etc.

We cweðað nu, gif hwá his lic forstæle, nolde he hine unscrydan, forðan ðe stalu ne lufað nane yldinge. Crist wearð æteowed on ðam ylcan dæge Petre, and oðrum twam his leorning-cnihtum, and hí gefrefrode. "Þa æt nextan com se Hælend to his leorning-cnihtum, þær hí gegaderode wæron, and cwæð him to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. Þa wurdon hí afærede, and wendon þæt hit sum gast wære. Ða cwæð he him to, Hwí sind ge afærede, and mislice ðencað be me? Sceawiað mine handa and mine fét, þe wæron mid næglum þurhdrifene. Grapiað and sceawiað: gif ic gast wære, ðonne næfde ic flæsc and ban:" et reliqua. We say now, if any one had stolen his corpse, he would not have stript him, for theft loves no delay. Christ appeared on the same day to Peter and to two others his disciples, and comforted them. "Then at last Jesus came to his disciples, where they were assembled, and said to them, Peace be unto you; it is I, be ye not afraid. Then they were afraid, and weened it were a ghost. Then said he to them, Why are ye afraid, and think divers things of me? Behold my hands and my feet, that were pierced with nails. Grasp and behold: if I were a ghost, I should not have flesh and bones," etc.

Se Hælend wearð þa gelomlice ætíwed his leorning-cnihtum, and hí gewissode to ðære lare and to ðam geleafan, hú hí eallum mancynne tæcan sceoldon; and on ðam feowertigoðan dæge his æristes hé astáh lichamlice to heofonum to his Fæder. Ac we habbað nú micele maran endebyrdnysse þære Cristes bec gesǽd þonne ðis dægðerlice godspel behæfð, for trymminge eowres geleafan. Nu wylle we eow gereccan þæs dægþerlican godspelles traht, æfter ðæs halgan papan Gregories trahtnunge. Jesus then frequently appeared to his disciples, and directed them to doctrine and to faith, how they should teach all mankind; and on the fortieth day of his resurrection he ascended bodily to heaven to his Father. But we have now said much more of the tenour of the book of Christ than this present day's gospel requires for the confirmation of your faith. We will now give you the explanation of this day's gospel, according to the exposition of the holy pope Gregory.

Mine gebroðra þa leofostan, ge gehyrdon þæt þa halgan wíf, þe Drihtne on life filigdon, comon to his byrgene mid þære deorwyrðan sealfe, and þone ðe hí lufedon on lífe þam hí woldon deadum mid menniscre gecneordnysse ðenian. Ac ðeos dǽd getacnað sum ðing to dónne on Godes gelaðunge. We ðe gelyfað Cristes æristes, we cumað gewislice to his byrgene mid deorwyrðre sealfe, gif we beoð gefyllede mid bræðe haligra mihta, and gif we mid hlysan godra weorca urne Drihten secað. Þa wíf ðe ða sealfe brohton, hi gesawon englas; forðan ðe ða geseoð þa heofonlican englas, þa þe mid bræðum godra weorca gewilniað þæs upplican færeldes. Se engel awylte þæt hlíd of ðære ðryh; na þæt hé Criste útganges rymde, ac he geswutelode mannum þæt hé arisen wæs. Se ðe com deaðlic to ðisum middangearde, acenned þurh beclysedne innoð þæs mædenes, se ylca, butan twéon, ðaða hé arás undeaðlic, mihte belocenre ðríh faran of middangearde. Se engel sæt on ða swiðran healfe ðære byrgene. Seo swiðre hand getacnað þæt ece líf, and seo wynstre ðis andwearde líf. Rihtlice sæt se engel on ða swiðran hand, forðon þe he cydde þæt se Hælend hæfde ða oferfaren ða brosnunga ðises andweardan lifes, and wæs ða wunigende on ecum ðingum undeaðlic. Se bydel wæs ymbscryd mid scinendum reafe, forðan ðe he bodade þa blisse þisre freols-tíde, and ure mærða. Hwæðer cweðe we, ðe ure ðe ðæra engla? We cweðað soðlice, ægðer ge ure ge heora. Þæs Hælendes ærist is ure freols-tíd and bliss, forðan ðe he gelædde us mid his æriste to ðære undeadlicnysse þe we to gesceapene wæron. His ærist wæs þæra engla bliss, forðon ðe God gefylð heora getel, þonne he ús to heofonum gebrincð. My dearest brothers, ye have heard that the holy women, who followed the Lord in life, came with precious ointment to his sepulchre, and him whom they had loved in life they would when dead serve with human devotion. But this deed betokens something to be done in God's church. We who believe in the resurrection of Christ come assuredly to his sepulchre with precious ointment, if we are filled with the breath of holy virtues, and if we with the fame of good works seek our Lord. The women who brought the ointment saw angels; for they see the heavenly angels, who with the breath of good works yearn after the upward journey. The angel rolled the lid from the tomb; not that he would make way for Christ's departure, but he would manifest to men that he was risen. He who came mortal to this world, born of the closed womb of the virgin, he, without doubt, might, when he arose immortal, though in a closed tomb, depart from the world. The angel sat on the right side of the sepulchre. The right hand betokens the eternal life, and the left this present life. Rightly sat the angel on the right hand, for he manifested that Jesus had surmounted the corruptions of this present life, and was then dwelling immortal in eternity. The messenger was clad in a shining garment, because he announced the happiness of this festival-tide, and our glories. But we ask, ours or the angels? We say verily, both ours and theirs. The resurrection of Jesus is our festival-tide, for by his resurrection he led us to the immortality for which we were created. His resurrection was bliss to the angels, because God fills up their number when he brings us to heaven.

Se engel gehyrte ða wíf, þus cweðende, "Ne beo ge afyrhte:" swilce he swa cwæde, Forhtian ða ðe ne lufiað engla to-cyme; beon ða ofdrædde þa þe sint ofsette mid flæsclicum lustum, and nabbað nænne hiht to engla werode. Hwi forhtige ge, ge ðe geseoð eowre geferan? "His wlite wæs swilce líget, and his reaf swa hwít swa snáw." Soðlice on lígette is óga, and on snáwe liðnys þære beorhtnysse. Rihtlice wæs se bydel Cristes æristes swa gehíwod; forðan þonne he sylf cymð to ðam micclan dome, þonne bið he swiðe egeful ðam synfullum, and swiðe liðe þam rihtwisum. He cwæð, "Ge secað þone Hælend: hé arás: nis hé her." He næs ða lichamlice on ðære byrgene, seðe æghwær bið þurh his godcundan mihte. Þær lǽig þæt reaf bæftan þe he mid bewunden wæs, forðon ðe hé ne rohte þæs eorðlican reafes, syððan he of deaðe arás. Þeah man deadne mannan mid reafe bewinde, ne arist þæt reaf na ðe hraðor eft mid þam men, ac he bið mid þam heofenlicum reafe gescryd æfter his æriste. The angel cheered the women, thus saying, "Be ye not afraid:" as if he had said thus, Let those fear who love not the advent of angels; let those be terrified who are beset with fleshly lusts, and have no joy in the host of angels. Why fear ye, ye who see your companions? "His countenance was like lightning, and his raiment as white as snow." Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resurrection so figured; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mild to the righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was not then bodily in the sepulchre, who is everywhere through his divine power. There lay the garment behind in which he had been wrapt, for he recked not of an earthly garment, after he had arisen from death. Though a dead man be wrapt in a garment, that garment does not the sooner rise again with the man, but he will be clad with the heavenly garment after his resurrection.

Wel is gecweden be ðam Hælende, þæt he wolde cuman togeanes his geferon on Galilea. Galilea is gecweden 'Oferfæreld.' Se Hælend wæs ða afaren fram ðrowunge to ǽriste, fram deaðe to life, fram wite to wuldre. And gif we farað fram leahtrum to halgum mægnum, þonne mote we geseon ðone Hælend æfter urum færelde of ðisum life. Twa líf sind soðlice: þæt án we cunnon, þæt oðer us wæs uncuð ær Cristes to-cyme. Þæt án líf is deadlic, þæt oðer undeadlic. Ac se Hælend com and underfeng þæt án líf, and geswutelode þæt oðer. Þæt án líf he æteowde mid his deaðe, and þæt oðer mid his æriste. Gif he us deadlicum mannum ærist and þæt ece líf behete, and þeah-hwæðere nolde hit þurh hine sylfne geswutelian, hwa wolde þonne his behatum gelyfan? Ac ðaða he man beon wolde, ða gemedemode hé hine sylfne eac to deaðe agenes willan, and he arás of deaðe þurh his godcundan mihte, and geswutelode þurh hine sylfne þæt þæt he us behét. It is well said of Jesus, that he would meet his companions in Galilee. Galilee is interpreted, Passing over. Jesus passed over from passion to resurrection, from death to life, from torment to glory. And if we pass from sins to holy virtues, then may we see Jesus after our passage from this life. For there are two lives: the one we know, the other was unknown to us before Christ's advent. The one life is mortal, the other immortal. But Jesus came and assumed the one life, and made manifest the other. The one life he manifested by his death, and the other by his resurrection. If he to us mortal men had promised resurrection and life eternal, and yet had not been willing to manifest them in himself, who would have believed in his promises? But when he would become man, then he also voluntarily humbled himself to death, and he arose from death through his divine power, and manifested in himself that which he had promised to us.

Nu cwyð sum man on his geðance, 'Eaðe mihte he arisan of deaðe, forðan ðe he is God: ne mihte se deað hine gehæftan.' Gehyre se mann þe þis smeað andsware his smeagunge. Crist forðferde ana on ðam timan, ac he ne arás na ana of deaðe, ac arás mid micclum werede. Se godspellere Matheus awrát on Cristes béc, þæt manega halige menn, ðe wæron on ðære ealdan ǽ forðfarene, þæt hí arison mid Criste; and þæt sædon gehwilce wíse láreowas, þæt hi habbað gefremod heora ærist to ðam ecan lífe, swa swa we ealle dón sceolon on ende þisre worulde. Þa láreowas cwædon, þæt ða aræredan menn næron soðlice gewitan Cristes æristes, gif hí næron ecelice arærde. Nu sind adwæscede ealle geleaflystu, þæt nan man ne sceal ortruwian be his agenum æriste, þonne se godspellere awrát þæt fela arison mid Criste, ðe wæron anfealde men, ðeah ðe Crist God sy. Now will some man say in his thoughts, 'Easily might he arise from death, because he is God: death could not hold him captive.' Let the man who imagines this hear an answer to his imagination. Christ departed at that time alone, but he arose not from death alone, but arose with a great host. The evangelist Matthew wrote in the book of Christ, that many holy men, who had died in the old law, arose with Christ; and all wise doctors have said that they have effected their resurrection to eternal life, as we all shall do at the end of this world. Those doctors said, that the raised men would not truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all infidelities, so that no man may despair of his own resurrection, when the evangelist wrote that many arose with Christ, who were simple men, although Christ be God.

Nu cwæð Gregorius se trahtnere, þæt him come to gemynde, hu ða Iudeiscan clypodon be Criste, þaða he wæs on ðære rode gefæstnod. Hí cwædon, "Gif he sy Israhela cyning, þonne astige he nu of ðære rode, and we gelyfað on hine." Gif he ða of ðære rode astige, and nolde heora hosp forberan, þonne, butan tweon, ne sealde he us nane bysne his geðyldes: ac he abád hwon, and forbær heora hosp, and hæfde geðyld. Ac se ðe nolde of ðære rode abrecan, se arás of ðære byrgene. Mare wundor wæs, þæt hé of deaðe arás, þonne he cucu of ðære rode abræce. Mare miht wæs, þæt he ðone deað mid his æriste tobræc, þonne he his líf geheolde, of ðære rode astigende. Ac ðaða hí gesawon þæt he ne astah of ðære rode for heora hospum, ac ðæron deaðes gebád, þa gelyfdon hí þæt he oferswiðed wære, and his nama adwæsced: ac hit gelamp swa, þæt of ðam deaðe asprang his nama geond ealne middangeard. Þa wearð hyra bliss awend to ðam mæstan sare; forðan ðe heora sorh bið endeleas. Now said the expounder Gregory, that it came to his mind, how the Jews cried out concerning Christ, when he was fastened on the cross. They said, "If he be the king of Israel, then let him now descend from the cross, and we will believe in him." If he had then descended from the cross, and would not have borne their mockery, he had certainly not given us any example of his patience: but he remained a while, and bare their mockery, and had patience. But he who would not break from the cross, arose from the sepulchre. A greater miracle it was, that he arose from death, than that he living should have broken from the cross. A greater miracle it was, that he brake death in pieces, through his resurrection, than that he should have preserved his life by descending from the cross. But when they saw that he descended not from the cross, for their mockery, but thereon awaited death, they believed that he was vanquished and his name extinguished: but it so fell out, that from death his name sprang forth over the whole earth. Then was their joy turned to the greatest pain; for their sorrow shall be endless.

Þas ðing getacnode se stranga Samson, se hæfde fæhðe to ðam folce ðe is gehaten Philistei. Ða getimode hit þæt he becom to heora byrig þe wæs Gaza gehaten: þa wæron ða Philistei swiðe bliðe, and ymbsæton ða burh. Ac se stranga Samson arás on midre nihte, and gelæhte ða burh-geatu, and abær hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, seo burh Gaza getacnode helle, and ða Philistei hæfdon Iudeisces folces getacnunge, þe besæton Cristes byrgene. Ac se Samson nolde gan ydel of ðære byrig, ac he abær ða gatu up to ðære dune; forðon þe ure Hælend Crist tobræc helle-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deaðe arás, and hí samod, and astah to heofonum. Þa mánfullan he lét bæftan to ðam ecum witum. And is nu helle-geat belocen rihtwisum mannum, and æfre open unrihtwisum. The strong Samson betokened these things, who had enmity to the people called Philistines. Then it befell that he came to their city which was called Gaza: whereupon the Philistines were very joyful, and surrounded the city. But the strong Samson arose at midnight, and took the city gates, and bare them up on a hill, in derision of his foes. The strong Samson betokened Christ, the city of Gaza betokened hell, and the Philistines were a token of the Jewish people, who beset the sepulchre of Christ. But Samson would not go empty-handed from the city, but he bare the gates up to the hill; for our Saviour Christ brake the gates of hell, and delivered Adam, and Eve, and his chosen of their kin, and joyfully from death arose, and they with him, and ascended to heaven. The wicked he left behind to eternal torments. And now is the gate of hell shut to righteous men, and ever open to the unrighteous.

Ungesælig wæs þæt Iudeisce folc, þæt hí swa ungeleaffulle wæron. Ealle gesceafta oncneowon heora Scyppend, buton ðam Iudeiscum anum. Heofonas oncneowon Cristes acennednysse; forðan ðaða hé acenned wæs, þa wearð gesewen níwe steorra. Sǽ oncneow Crist, ðaða hé eode mid drium fotum uppon hire yðum. Eorðe oncneow, þaþa heo eal bifode on Cristes æriste. Seo sunne oncneow, þaþa heo wearð aðystrod on Cristes ðrowunge fram mid-dæge oð nón. Stanas oncneowon, þaþa hí toburston on heora Scyppendes forðsiðe. Hell oncneow Crist, ðaða heo forlét hyre hæftlingas út, þurh ðæs Hælendes hergunge. And ða heardheortan Iudei ðeah þurh ealle ða tacna noldon gebugan mid geleafan to ðam mildheortan Hælende, seðe wile eallum mannum gehelpan on hine gelyfendum. Ac uton we gelyfan þæt God Fæder wæs æfre butan anginne, and æfre wæs se Sunu of ðam Fæder acenned; forðan ðe he is se Wisdom and Miht ðe se Fæder ealle gesceafta þurh gesceop; and hí ealle wurdon gelíffæste þurh ðone Halgan Gast, seðe is Willa and Lufu þæs Fæder and þæs Suna; hí ðry án God untodæledlic, on ánre godcundnysse wunigende, hí ealle gelíce mihtige; forðan swa hwæt swa læsse bið and unmihtigre, þæt ne bið na God. Ac se Fæder sende ðone Sunu to ure alysednysse, and he ána underfeng ða menniscnysse, and þrowode deað be his agenum willan, and arás of deaðe on ðisum dæge, and astah to heofonum on ðam feowertigeðan dæge his æristes, ætforan manegra manna gesihðe, and rixað mid þam Ælmihtigan Fæder and ðam Halgum Gaste, nú and á on ecnysse. Amen. Unhappy was the Jewish people, that they were so unbelieving. All creatures acknowledged their Creator, save only the Jews. Heaven acknowledged the birth of Christ; for when he was born a new star was seen. The sea acknowledged Christ, when he went with dry feet on its waves. Earth acknowledged him, when it all trembled at Christ's resurrection. The sun acknowledged him, when it was darkened at Christ's passion from mid-day to the ninth hour. The stones acknowledged him, when they burst asunder at their Creator's departure. Hell acknowledged Christ, when it let forth its captives, through the harrowing of Jesus. And yet the hardhearted Jews, through all these signs, would not incline with faith to the merciful Jesus, who will help all men who believe in him. But let us believe that God the Father was ever without beginning, and that the Son was ever begotten of the Father; for he is the Wisdom and Power through which the Father hath created all creatures; and they were all quickened by the Holy Ghost who is the Will and Love of the Father and of the Son; these three one God indivisible, existing in one Godhead, all equally powerful; for whatsoever is less and less powerful, that is not God. But the Father sent the Son for our redemption, and he alone assumed human nature, and suffered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resurrection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eternity. Amen.

DOMINICA PRIMA POST PASCA. THE FIRST SUNDAY AFTER EASTER.

Cum esset sero die illo una sabbatorum: et reliqua. Cum esset sero die illo una sabbatorum: et reliqua.

"Æfter ðæs Hælendes ǽriste wæron his discipuli belocene on anum huse for ðæs Iudeiscan folces ógan:" et reliqua. "After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.

Nu cwyð se godspellere Iohannes, þæt se Hælend worhte fela oðre tacna on gesihðe his leorning-cnihta, þe næron gesette on Cristes béc. Þas wundra sind awritene to ði þæt ge sceolon gelyfan þæt se Hælend is Godes Sunu, and ge sceolon habban þæt ece líf þurh ðone geleafan. Now says the evangelist John, that Jesus wrought many other miracles in the sight of his disciples, which have not been recorded in the book of Christ. These miracles are written to the end that ye may believe that Jesus is the Son of God, and that ye may have eternal life through that belief.

Nu trahtnað se papa Gregorius ðis godspel, and cwyð, þæt gehwá wundrað hu se Hælend become in to his apostolum, and wæron ðeah-hwæðere ða dura belocene. Nu cwyð eft se halga Gregorius, þæt Cristes lichama com inn, beclysedum durum, seðe wearð acenned of ðam mædene Marian beclysedum innoðe. Hwilc wundor is þæt se Hælend mid ecum lichaman come inn, belocenum durum, seðe mid deadlicum lichaman wearð acenned of beclysedum innoðe þæs mædenes? Now the pope Gregory, expounding this gospel, says, that everyone wonders how Jesus came in to his apostles, and yet the doors were shut. But again St. Gregory says, that Christ's body came in, the doors being closed, which was born of the Virgin Mary, of a closed womb. What wonder is it, that Jesus with an everlasting body came in, the doors being closed, who with a mortal body was born of the closed womb of the virgin?

We rædað on ðære bec ðe is geháten Actus Apostolorum, þæt þa heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: þa on niht com him to Godes engel, and lædde hí út of ðam cwearterne, and stód on merigen þæt cweartern fæste belocen. God mæig dón ealle ðing: nu sceole we wundrian his mihte, and eac gelyfan. Þone lichaman he æteowde to grapigenne, þone ðe he inn-brohte beclysedum durum. His lichama wæs grapigendlic, and ðeah-hwæðere unbrosnigendlic; he æteowde hine grapigendlicne and unbrosnigendlicne, forðan ðe his lichama wæs þæs ylcan gecyndes ðe he ǽr wæs, ac wæs hwæðere þeah oðres wuldres. We read in the book which is called The Acts of the Apostles, that the chief men of the Jewish people brought Christ's apostles into prison: then by night God's angel came to them, and led them out of the prison, and on the morrow the prison stood fast shut up. God can do all things: therefore we should wonder at his might, and also believe. He showed the body to be touched which he had brought in, the doors being closed. His body was tangible, and, nevertheless, incorruptible; he showed himself tangible and incorruptible, for his body was of the same nature that it before was, but was yet of another glory.

Se Hælend cwæð to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and tæhte, and nis nan ðing him gecweme þe bið butan sibbe gedón. "Swa swa min Fæder sende me swa sende ic eow. Se Fæder lufað þone Sunu, ac ðeah-hwæðere he sende hine to ðrowunge for manna alysednysse." Crist lufode eac his apostolas, and ðeah-hwæðere ne sette he hí to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hí geond ealne middangeard, to bodigenne fulluht and ðone geleafan ðe he sylf tæhte. Þa bododon hí swa lange oð þæt þa ðweoran hí ofslogon, and hí ferdon sigefæste to heora Drihtne. Jesus said to them, "Peace be among you." For peace Christ came to men, and peace he enjoined and taught, and nothing is to him acceptable which is done without peace. "As my Father sent me so I send you. The Father loveth the Son, but yet he sendeth him to suffering for the redemption of men." Christ also loved his apostles, and yet he established them not as kings, nor as governors, nor in worldly bliss; but he sent them over all the earth, to preach baptism and the faith which he himself had taught. They preached until the wicked slew them, and they went triumphant to their Lord.

Crist bleow on ða apostolas, and cwæð, "Onfoð Haligne Gast." Tuwa com se Halga Gast ofer ða apostolas; nu ǽne, and eft oðre siðe æfter Cristes upstige. Crist ableow þone Halgan Gast ofer ða apostolas, ða-gyt wunigende on eorðan, for ðære getacnunge, þæt ælc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft siððan he to heofenum astáh, he sende þone ylcan Gast on fyres híwe ofer ða apostolas, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu, and twá bebodu, þæt we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, þone ðe hé gesihð, hu mæg he lufian God, þone ðe he ne gesihð lichamlice?" Ær ðam fyrste wæs se Halga Gast wunigende on ðam apostolum, ac hí næron to ðan swiðe onbryrde, þæt hí mihton swa bealdlice Godes geleafan bodian, swa swa hí siððan mihton, þurh gife ðæs Halgan Gastes. Hí sæton beclysede, for ógan Iudeisces folces, on anum huse; ac syððan hí wæron gefyllede mid þam Halgum Gaste, hí wurdon swa gehyrte, and swa cene, þæt hí bodedon freolice Godes naman reðum cynegum and wælreowum. Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came the Holy Ghost over the apostles; once now, and again another time at Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet continuing on earth, for a token that every christian man should love his neighbour as himself. Again, after he had ascended to heaven, he sent the Holy Ghost in semblance of fire over the apostles, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So there is also one love, and two commandments, that we should love God and men. But we should learn in men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?" Before that time the Holy Ghost was dwelling in the apostles, but they were not stimulated to that degree, that they could boldly preach God's faith, as they could afterwards, through the grace of the Holy Ghost. They sat, for fear of the Jewish people, shut in a house; but after they were filled with the Holy Ghost, they were so encouraged, and so bold, that they freely proclaimed the name of God to fierce and bloodthirsty kings.

Crist cwæð to ðam apostolum, "Þæra manna synna þe ge forgyfað, þæra beoð forgifene; and ðam ðe ge ofteoð þa forgifenysse, ðam bið oftogen." Þisne anweald forgeaf Crist þam apostolum and eallum bisceopum, gif hí hit on riht healdað. Ac gif se bisceop deð be his agenum willan, and wile bíndan þone únscyldigan, and þone scyldigan alysan, þonne forlyst hé ða mihte ðe him God forgeaf. Þam mannum he sceal dón synna forgifenysse, þe hé gesihð þæt beoð onbryrde ðurh Godes gife, and þam he sceal aheardian þe náne behreowsunge nabbað heora misdæda. Crist arærde of deaðe þone stincendan Lazarum, and þaþa hé cucu wæs, þa cwæð hé to his leorning-cnihtum, "Tolysað his bendas, þæt hé gán mæge." Þa alysdon hí þæs ge-edcucedan mannes bendas, þe Crist arærde to life. Forði sceolon ða láreowas ða unbindan fram heora synnum þa ðe Crist gelíffæst þurh onbryrdnysse. Ælc synful man þe his synna bediglað, he lið dead on byrgene; ac gif he his synna geandett þurh onbryrdnysse, þonne gæð he of þære byrgene, swa swa Lazarus dyde, þaða Crist hine arisan het: þonne sceal se lareow hine unbindan fram ðam ecum wíte, swa swa ða apostoli lichamlice Lazarum alysdon. Ac se læweda mann sceal him ondrædan þæs bisceopes cwyde, þeah hé unscyldig sy; þylæs ðe he ðurh modignysse scyldig weorðe. Christ said to the apostles, "Those men's sins which ye forgive, they shall be forgiven; and those from whom ye withdraw forgiveness, from them it shall be withdrawn." This power Christ gave to the apostles and to all bishops, if they righteously hold it. But if the bishop act by his own will, and will bind the innocent, and loose the guilty, then loses he the power which God gave him. To those men he shall grant forgiveness of sins, whom he sees that they are stimulated by God's grace, and to those he shall be obdurate who have no repentance of their misdeeds. Christ raised from death the stinking Lazarus, and when he was quickened, he said to his disciples, "Loose his bands, that he may go." They loosed the bands of the requickened man, whom Christ had raised to life. Therefore should our teachers unbind from their sins those whom Christ quickens by stimulation. Every sinful man who conceals his sins, lies dead in the sepulchre; but if he confess his sins through stimulation, then he goes from the sepulchre, as Lazarus did, when Christ bade him arise: then shall the teacher unbind him from the eternal punishment, as the apostles bodily unbound Lazarus. But the layman shall stand in awe of the bishop's word, though he be guiltless; lest he become guilty through pride.